“Just as the great oceans have but one taste, the taste of salt, so too there is but one taste fundamental to all true teachings of the way, and this is the taste of freedom.”
-The Buddha
Daily Zen
A collection of writings on the practice of Zen in daily life.
In this teishō on Book of Equanimity Case 21, “Ungan Sweeps the Ground,” Sensei Sōen Michael Brunner examines how our mental commentary replaces direct experience.
One of the most dangerous things on the spiritual path is blaming causes and conditions — or blaming other people — for our inability to practice. For our inability to function freely in our own lives.
You’ve been asked that question before —
usually as a correction.
But what if it’s the most important question you answer today?
You can think your way all the way to the edge — but you can’t think your way into intimacy with this moment.
You’re holding more than you think.
And it’s costing you.
What changes when you stop clinging — even for a breath?
What if nothing was ever missing? In this teishō on Mumonkan Case 9, Daitsu Chishō, Sensei Soen Michael Brunner examines the hidden assumption that practice leads somewhere—and what it means to come home to the non-attained Buddha here and now.
In this teishō on Mumonkan Case 8, Ketshū Makes Carts, Soen Sensei (Michael Brunner) examines how we mistake explanation for intimacy and why Zen practice collapses the distance between experience and understanding. What happens when the “wheels” are removed—and what still functions?
Practice begins by judging the current. By seeing clearly where it’s taking us. When we do that, we can become skillful oarsmen — using those same thoughts and assumptions consciously, steering the raft toward the actual current of lived experience.
You will never accumulate enough or exchange enough to make the created story of yourself feel substantial. But when you drop it—when you stop trying to secure it—you discover something else. As you respond directly to the suffering you encounter around you, your true nature appears. And it appears as compassion.
The Heart Sutra
A short journey through one of the foundational texts of Mahayana Buddhism…
You think if you give too much away, you’ll have nothing left. What if that math is wrong?
In this teishō on Book of Equanimity Case 21, “Ungan Sweeps the Ground,” Sensei Sōen Michael Brunner examines how our mental commentary replaces direct experience.
One of the most dangerous things on the spiritual path is blaming causes and conditions — or blaming other people — for our inability to practice. For our inability to function freely in our own lives.
You’ve been asked that question before —
usually as a correction.
But what if it’s the most important question you answer today?
You can think your way all the way to the edge — but you can’t think your way into intimacy with this moment.
You’re holding more than you think.
And it’s costing you.
What changes when you stop clinging — even for a breath?
What if nothing was ever missing? In this teishō on Mumonkan Case 9, Daitsu Chishō, Sensei Soen Michael Brunner examines the hidden assumption that practice leads somewhere—and what it means to come home to the non-attained Buddha here and now.
In this teishō on Mumonkan Case 8, Ketshū Makes Carts, Soen Sensei (Michael Brunner) examines how we mistake explanation for intimacy and why Zen practice collapses the distance between experience and understanding. What happens when the “wheels” are removed—and what still functions?
Practice begins by judging the current. By seeing clearly where it’s taking us. When we do that, we can become skillful oarsmen — using those same thoughts and assumptions consciously, steering the raft toward the actual current of lived experience.
You will never accumulate enough or exchange enough to make the created story of yourself feel substantial. But when you drop it—when you stop trying to secure it—you discover something else. As you respond directly to the suffering you encounter around you, your true nature appears. And it appears as compassion.
In this Dharma talk at One River Zen, Anzan Eric Mehon reflects on the opening verses of the Dhammapada, exploring how the mind shapes our experience of suffering and joy. Through everyday moments — from the frustrations of daily life to the challenges of meditation itself — he reveals the simple yet demanding practice of returning again and again to breath, intention, and presence.
See all the happenings and plan your week at One River Zen. Be sure to join us for meditation…
In this morning teishō, Sensei Michael Brunner explores Gen’yō’s One Thing (Shōyōroku, Case 57), a classic Zen kōan that examines how our attempts to clarify, correct, and refine—especially our habit of judging others—often trap us more deeply in conceptual division. What we think will free us instead becomes the very burden we carry.
Where blame ends, responsibility begins.
A new Daily Zen reflection on stepping back onto your Dharma throne and doing the work that’s actually here.
In this morning’s Daily Zen, Sensei Michael Brunner reflects on how the story of the self creates a constant sense of scarcity — even around time itself. When we stop trying to make ourselves substantial and instead give our time freely in service and attention, something surprising happens: time begins to feel boundless.
A quiet invitation to step out of striving and into presence as the week begins.
Does karma move before you choose?
In this week’s Zen teisho, Sensei Michael Brunner brings together neuroscience and the Blue Cliff Record to reveal a hidden gap inside every moment — a place where habit loosens and real freedom can appear.
What if freedom isn’t something you achieve—but what remains when you stop pretending?
In this teaching on Emperor Dōkō’s Cap (Shōyōroku 97), Sensei Michael Brunner explores how Zen cuts through self-seriousness and spiritual performance, revealing the true treasure that’s been present all along.
Come join us for meditation or a retreat as this year comes to a close, and we begin to awaken to the possibilities 2026 will bring!
This morning’s Daily Zen Talk — a reminder that every mask we wear eventually slips. Sit and see what’s underneath…
You've tasted the peace of retreat, but what happens the moment you walk out the door? Sensei Michael Brunner reveals the Garuda Trap: the instant surge of karmic momentum that destroys your clarity. Learn the only way to avoid becoming the blind turtle, crushed under Mount Sumeru. Don't just leave retreat—master your re-entry.
Zen priest Sensei Michael Brunner explores the profound difference between "all over the body" and "throughout the body" compassion, rooted in the ancient Ungan’s Great Compassionate One koan.
Find out how this teaching manifests in the community missions of One River Zen in Ottawa, Illinois. Learn why real practice isn't about being a "perfect Buddhist," but about the instant, unhesitating response of reaching for your pillow in the dark.
When the mind grows still, the mountain appears. In this reflection on Case 19 of the Shōyōroku, Sensei Michael Brunner of One River Zen in Ottawa, IL, explores Ummon’s simple yet profound response—“Mount Sumeru.” What does it mean to meet life’s obstacles not with resistance, but with clarity and wonder?
Ten Oxherding Pictures | 十牛図
The Ten Oxherding Pictures is a metaphoric description of the stages of the spiritual journey.
The Ten Oxherding Pictures is a metaphoric description of the stages of the spiritual journey.
The search, therefore, begins not as a quaint longing but a desperate need.
In silence, when our intellect is exhausted, a path begins to be visible as tracks come to the fore.
As we are following the tracks, deepening our practice, the glue that holds the small self together becomes less and less effectual and at some point, we catch a glimpse of our true nature.
There is wrestling with ego - we can now shift our perspective and see it for what it is - strong and stubborn.
We are slowly modeling clarity and turning our principles into expression.
We begin to truly recognize our true nature and it begins to infuse our activity as we steep in it.
The various vain cares of the small self drop away and we see through the eyes of the universe.
Now the self, once transformed, is utterly shot through.
We enjoy the truth that we have integrated and embodied.
At this stage we have had a complete paradigm shift in how we view things like the self and reality, we still will continue refining that understanding.
SHIN JIN MEI | 信心銘
“Shin Jin Mei”, also known as “Faith in Mind” or “Mind of Absolute Trust”, underscores the importance of trusting the direct experience of mind before false views obscure the true mind's inherent perfection.
The title, translated as “Faith in Mind” or “Mind of Absolute Trust”, underscores the importance of trusting the direct experience of mind before false views obscure the true mind's inherent perfection.
Soon, as the notion of a gaining idea dissolves, we settle into practice.
Release your grip - return to the moment. This is our practice.
If we want to see the Way clearly, it is important to drop all of our conceptions and expectations of it.
Perhaps we might meditate more to cultivate greater equanimity in an effort to attain the True Way. But in doing this, we miss the 'deep meaning' of the Way and our efforts are 'to no purpose'.
There is no way to describe this - it has to be experienced.
Instead, be serene in the oneness of things, savor the full interconnectedness of this present infinite moment, and dualism vanishes by itself.
Any attempt to conceptualize the Way creates its antithesis. Thus we tarry in dualism.
People often try to stress the absolute as a 'right' concept - and dualism as 'wrong'. This is not the nature of oneness.
When we put away wordiness and intellection, the universe opens up and there is nowhere we cannot pass freely. All in this very present moment.
Just as we return to the breath when we sit meditation, let's return to the root throughout our day and experience wholly and directly.
The small self working furiously to make sense of inside and outside is put to rest and we recognize the boundlessness of our true and original nature.
When we are focused on the concepts created by the factions of small mind, there is a connecting-the-dots exercise to construct a reality out of nothingness.
When we cherish our opinions and conceptual constructs, we in essence abide with dualism.
This is the Big Mind revealed in equanimity - no disturbance.
Here we see the Absolute from the position of the Relative - where all is interconnected and comprises the Whole.
From the perspective of the Absolute, each and everything contains the myriad ten thousand things - thus there is no separation as the two are not distinguished.
By staying here in this moment, and acting skilfully with what comes up, we put away concepts of easy and hard. Just allow for what is needed in the here and now.
If we can stay awake and abide with what is coming up for us, experiencing directly, things follow their own courses.
We find that a narrative separated from truth and reality requires a lot of work to keep afloat.
Rather than developing an attitude of discrimination towards what is coming up and labeling it as "good" or "bad", and thus cleaving it from the Bodhisattva path of the Mahayana - be present with it.
When we can be open and operate with what is at hand without prejudice, we manifest wisdom fully and are One with the Way.
Ignorant of transcendent Oneness, we attach to particular objects. Since nothing has individual self-existence, this is nothing but clinging to illusions.
The real intention here is to cultivate a beginner's mind - approaching what is coming up directly before concepts and preconceived notions take over the narrative and rob us of openness.
Initially, in ignorance we create concepts - we break what is coming up for us into contrivances so they are easier for us to 'grip'.
All the deluded dreams of the small self can and will cease if we can cut off their mind-runway.
Suddenly the trappings of the small self seem so trivial when they are seen from the perspective of interconnectedness, that they are simply forgotten.
We like to know the why of things - to apprehend causes and conditions so we can reliably predict what will happen next, or so we can recreate conditions to deliver desired results.
When we find the Mind harmonious with the Way, subject and object are shot through.
You think if you give too much away, you’ll have nothing left. What if that math is wrong?